Bun Khao Saht 2016 - Feeding the Family Spirits



Making Food Offering To the Spirits of Parents





Friday was a special day in Isaan.  September 16, was Bun Khao Saht also known as Boun Khao Salak or "Celebration of the Dead" in neighboring Lao People's Democratic Republic (Laos).  It is the Mid-Autumn Festival or Moon Festival held on the day of the tenth Full Moon of the lunar calendar.  For Westerners it is called the "Harvest Moon".

On this special day merit making is performed by offering food to the Phii (ghosts) of family members.  People also earn merit through offering a special treat called "Kao Tawtek" to their local Monks.  Kao Tawtek is a mixture of freshly popped rice, caramel, peanuts, shredded coconut and millet.  It is made in backyards, front yards, and side yards throughout Isaan just prior to Wan Kao Saht - typically in huge woks over wood fires. It is also traditional for older people to give gifts of Kao Tawtek and money to children.

Like many things here in Thailand, Bun Khao Saht seems to be adapted and amalgamated from other cultures. The Chinese celebrate a Hungry Ghost Festival and "Ghost Day" around the same time.  In Vietnam, the second biggest holiday with an emphasis and focus on children is celebrated at this time of the year.

I drove out to Tahsang Village, my wife's home village, early this morning to be able to participate in the daily merit making ritual of offering food to the Monks.  I drove through the bright green rice paddies, "high as an elephant's eye" sugar cane fields, and muddy fields lying in fallow before I arrived at Wat Pha That Nong Mat.  This has been one of the most wet monsoon seasons since I have been in Thailand.  Since we returned to Thailand from our trip to America on July 20th, we have had rain all but three days.  Mud is everywhere and some of the country roads have moving water flowing across them.  Of course the combination of rain and traffic is taking a heavy toll on all the roads.  Potholes and failing pavement are now the norm.

On Bun Khao Saht, in addition to earning personal merit, the participants earn merit for the spirits of their dead relatives.  It is especially important to make offerings to family members who died during the year since that last Bun Khao Saht.  For my step-son and step-daughter, it had the significance associated with the death of their father who died the previous week.

Duang's Daughter Makes Offering to Her Father

In the Lao Loum culture, as well as other Southeast Asia cultures, the people have to take care of the spirits of their family as well as other ghosts.  Spirits need merit in death as well in life to assist them in their journey to enlightenment.  Merit is the basis for determining what form and status a person will be reincarnated as in a future life.



The villagers, in addition to the normal offerings of food for the Monks, had brought baskets of special foods wrapped in banana leaves.  The baskets were carefully placed on the floor of the incomplete Viharn (several years under construction but it does have a tile floor now) next to a concrete column.  A sai sin (sacred cotton string) was placed across the tops of the baskets.  The sai sin ran up the column, across the Viharn and ran down a second column near where the Monks sat slightly above the villagers.  The sai sin terminated in a ball placed on a plate at the side of the Wat's senior Monk.  The sai sin connects this world to other worlds, the laypeople to the Monks and conveys the merit making to the deceased people.



Many of the women were dressed in white uniforms like the attire that Duang wears just about every night when she conducts her ritual upstairs in our home where my roll top desk has been converted into a shrine.  The women, including Duang and her mother, were participating in a women's retreat at the Wat.  They spent the remainder of the day and most of the night reading and studying the scriptures and receiving lectures from the Monks.

The offering of food to the Monks was a typical daily ritual with one exception, while the Monks ate their one meal of the day, the women in the white costumes along with a couple of Brahmans chanted in Pali for most of the time.

Pope and Peelawat Participate in the Ritual

At the end of the ritual, the villagers gathered up their baskets and went outside.  The villagers scattered throughout the Wat grounds selecting specific trees to stop at before going to their family tat where the bones of their family are interned.  The offerings made at the trees were for family members who died prior to the family having enough money to buy a tat as a repository for their bones.

The food was placed upon banana leaves and consisted of peeled fruits, sticky rice, chili sauces, dried fish, kao tawtek and other typical Isaan foods.  Off to the side was a banana leaf with betel-nut chewing items.  After the foods were laid out, water was poured over them as the family members communicated to the spirits.



 

 

 

The offerings to the spirits also included two lit yellow candles and two sprigs of "dogkhut" - I suspect Thai jasmine buds.  When offerings are made to the Buddha, three of each item are offered - one for Buddha, one for the teachings of Buddha (Dhamma), and one for the Buddhist religious community (Sanga).  For spirits the offerings are in pairs.



After the family spirits residing in the tats had been offered food and drink, the people hung filled thin banana leaf packets in the trees throughout the grounds.  The banana packets contained food offerings to the other family spirits whose bones were not interned in the tat.



Duang and some other women, made food offerings to the spirits of relatives whose bones are kept in highly decorated steeple or spire shaped structures called "Tats".  Tats are reliquaries for bone chips of departed ancestors.  More affluent villagers have a free standing tat and those less affluent will often have a niche inside of the block walls that surround Wats.





After a while, around ten minutes, one of the men rang the Wat's large bell three times signifying that the spirits had completed eating.  The small banana leaf packets were quickly removed from the trees and returned to the family baskets.  The packets will later be placed in the sugar cane fields, rice paddies, and other lands to feed the spirits (ghosts)  that inhabit them.  In return for feeding the hungry ghosts, the people ask that the spirits watch over the land and its crops bringing success as well as good luck to the owners.

Laypeople of Thasang Village Partake In Communal Meal

The villagers returned to the Viharn to have a community meal with the food leftover from the offerings to the Monks.  There is always too much food offered to the Monks and since they are allowed to take only what they can eat that morning for their one meal of the day ensuring that there are always "leftovers".

Wan Kao Saht - Feeding the Spirits

Making an offering of food to the spirits

Today was a special day here in Isaan.  Today, 1 September 2016, 2559 BE, is Wan Kao Saht.  On this special day of Vassa (Buddhist Rain Retreat) merit making is performed in offering food to the Phii (ghosts).  People also earn merit through offering "Kao Tawtek) to their local Monks.

Kao Tawtek is a traditional Isaan sweet treat made from rice, caramel, millet, peanuts, and shredded coconut.  I refer to it as "Thai Cracker Jacks". It is also traditional for older people to give gifts of Kao Tawtek and money to children.  Today Duang's mother gave Duang some Kao Tawtek.

Like many things here in Thailand, Wan Kao Saht seems to be adapted and amalgamated from other cultures. There is a strong tradition here in Southeast Asia for paying homage to the dead and for making offerings to them.  The Chinese celebrate a Hungry Ghost Festival but that was 17 August to 31 August this year.  In Vietnam, Vu Lan festival was celebrated from August 3rd to August 31st this year.


I drove out to Tahsang Village, my wife's home village, early this morning to be able to participate in the daily merit making ritual of offering food to the Monks.  Duang could not go this morning because her car was being serviced at 9:30 AM.  I was left to fend for myself until I arrived at Thasang Village where plenty of family and friends were ready to assist me.After driving past many bright green rice paddies,  and through muddy fields lying in fallow, I arrived at the "Outside" Wat, Wat Pha That Nong Mat.  There are two Wats in Thasang Village - one "inside" and one "outside" - Duang's immediate family frefer the "outside" Wat.

Today in addition to earning personal merit, the participants earned merit for the spirit of their dead relatives.  In the Lao Loum culture, as well as other Southeast Asia cultures, the people have to take care of the spirits of their family as well as other ghosts.  Spirits need merit in death as well in life to assist them in their journey to enlightenment.  Merit is the basis for determining what form and status a person will be reincarnated as.

Installing the Si Sein from Spirit Offerings

The villagers, in addition to the normal offerings of food for the Monks, had brought baskets of special foods wrapped in banana leaves.  The baskets were carefully placed on the floor of the incomplete wihan (worship hall) next to a concrete column.  A si sein (cotton string) was placed across the tops of the baskets.  The si sein ran up the column, across the wihan and ran down a second column near where the Monks would sit slightly above the villagers.  The si sein terminated in a ball placed on a plate at the side of the Wat's senior Monk.

Many of the women were dressed in white uniforms like the attire that Duang wears just about every night during Vassa when she conducts her ritual upstairs in our home where my roll top desk has been converted into a shrine.  The women, including Duang's mother, are participating in a women's retreat at the Wat tonight.  They will spend the remainder of the day and most of the night reading and studying the scriptures and receiving lectures from the Monks.

The offering of food to the Monks was a typical daily ritual with one exception, while the Monks ate their one meal of the day, the women along with a couple of Brahmans chanted in Pali.

Offering Food to the Monks of Wat Pha That Nong Mat

At the end of the ritual, the villagers gathered up their baskets and went outside.  The villagers scattered throughout the Wat grounds selecting specific trees to stop at.  My mother-in-law selected a large bodhi tree (Ficus religiosa).  She squatted down next to the exposed roots of the sacred tree.  It is considered sacred because it is said that Buddha sat under bodhi trees while meditating.

Yai Puh, Grandmother Puh, laid out food for the spirits of deceased family members.  The food was placed upon banana leaves an consisted of peeled fruits, sticky rice, chili sauces, dried fish, and other typical Isaan foods.  Off to the side was a banana leaf with betel-nut chewing items.  After the foods were laid out, water was poured over them as the family members said things along the lines of "You come down now to eat.  Good for you.  I miss you.  You look after family.  Good luck for you.  You go back up to Buddha. Santa Claus take care of you"  Santa Claus?

I think that Duang is trying to help me to understand the ritual in terms that I can better relate to.  I sincerely doubt that any of the villagers there this morning know about "Santa Claus" let alone in the context that Duang refers to him.


Eight years ago we were in Bangkok for Christmas.  I woke before Duang on Christmas morning.  I took one of her socks, placed some money in it and since the hotel did not have a fireplace in our room, hung her sock from the large flat screen television.  When she woke I explained to her the story of Jesus's birth, the three Kings and Santa Claus.  What is the saying about throwing things up against the wall to see what sticks? The "Santa Claus" part of my explanation of Christianity is what Duang has retained.  To her, Santa Claus, is Christianity's supreme being or spirit, - the guy that makes all things happen, the entity that you pray to for favors.


So in that context, I believe that she was helping me to understand that the people were beseeching the supreme power to look after the departed spirits.

The offerings to the spirits also included two lit yellow candles and two sprigs of "dogkhut" - I suspect Thai jasmine buds.  When offerings are made to Buddha, three of each item are offered - one for Buddha, one for the teachings of Buddha (Dhamma), and one for the Buddhist religious community (Sanga).  However, for spirits the offerings are in pairs.

Offering Food to the Spirit of Duang's Father

After feeding the family spirits had been offered food and drink, Yai Puh relocated to the Tat where the bones of Duang's father are kept. She and a close family friend made offerings to Duang's father spirit.

People here in Isaan enjoy being photographed - my mother-in-law is no exception.  She wanted me to take her photograph along with the family friend.  They posed for me atop the base of the tat for Duang's father.

The villagers returned to the wihan (worship hall) to have a community meal with the food leftover from the offerings to the Monks.  There is always too much food offered to the Monks and they are allowed to take only what they can eat that morning for their one meal of the day.  The food, that the Monks have not taken, is eaten by the laypeople in a community meal in the wihan after the Monks have left.

Life goes on here in Isaan measured in part by the seasons of the crops and the cycle of religious events.  Whether it is the seasons of the crops, the cycle of religious events, or personal life milestones, life here always is interesting and can often be "enlightening".

The Fruits Of Their Labors

Duang has been very busy the past week learning from her friend how to make pahn, also known as pahn sii kwan and pahn bai sii.  Besides learning how to make pahn, Duang is actually helping to produce pahn for making special offerings during Vassa.

In Thailand the Buddhist Retreat is known as Vassa.  Buddhist Lent starts the first day of the waning moon in the eighth lunar month (typically July).  Buddhist Retreat lasts three lunar months.  During the period, Monks are supposed to remain at their home Wats or monasteries.  The practice predates Buddhism when religious holy men in India would not travel during the rainy season in order to prevent damage to crops growing in the fields, to reduce the likelihood that they could kill insects that they were unable to see in the mud or water, and also to reduce the likelihood that they could injure themselves.

For the Theravada Buddhists of Thailand, there is also a connection between the practice of the Retreat and the life of Buddha.  There is a legend, a belief for others, that Buddha retreated to heaven to give a sermon to his mother who had died seven days after his birth.  He stayed in heaven for three months.  When Buddha returned to Earth, he was welcomed back with great enthusiasm and joy.  The welcome back celebration was so joyous that the gods and goddesses joined in.

We are in Vassa.  During this time, Monks are to remain in their monastery and refrain from overnight travel.  During this time, it is customary for laypeople to make offerings of candles to the Monks because Vassa is a period of intense study of scriptures and teaching by the Monks.

During Buddhist Lent many women made extra merit by wearing white clothing when participating in merit making rituals and when praying.  Some of the women also attended overnight women's retreats at the Wats where they recited and studied scriptures.  Duang has attended one of these overnight retreats already this season.

She and her friends wear white clothing when creating their pahns.

Sunday we traveled 4 hours from our home to make offerings to a special Monk.  We traveled with our daughter-in-law., our grandson Pope, Duang's son, Duang's friend, the Monk from the new Wat near our home, and two other women from the new Wat.  We ended up going in two vehicles due to the threatening weather conditions.

Our journey took us along Thai Highway 2195, a two lane country road, that parallels the Hueang River.  The Hueang River is 90 miles long and empties into the Mekong River.  We travelled along part of the 56 miles of the river that constitutes the border between Thailand and the Lao People's Democratic Republic.  In many places the "river" is in a gully about 50 feet from the side of the road.  Across the 50 foot wide river, on the other side, is Laos - literally a stones throw away - even with my rag arm!  For me it sure put a new perspective on the concept of building a wall to secure a country's border.  It was difficult terrain and a great distance even the short time that we traveled along the border.

Thailand does not have a wall but the border is not ignored.  We went through two sections of road where we were forced to navigate around several hefty log barriers topped with concertina wire which narrowed the road to a single serpentine lane.  The checkpoints were not manned when we passed through them.  However on our way to the shrine, we were stopped by a squad of armed military.  I suspect that they were Thahan Phran, Thai Rangers, paramilitary light infantry.  They were all armed with HK33 assault rifles.  We were stopped, questioned as to where we were going, and given a good look over.  We were quite the lot - a Buddhist Monk, a 4 month pregnant woman, a two year old, my stepson, and me - a foreigner!  We were wished a good day and sent along on our way.

We eventually pulled off of Highway 2195 and took country road 3033 up into the highlands to Wat Phon Nong.  Wat Phon Nong is precided over by a very important Monk.  Duang says that he is the Number 1 Monk in Isan.  He is 49 years old and has been a Monk for 17 years.

Pakoo Pawahna Vilotwavi (?) teaches 16 other Monks at Wat Phon Nong.  His patrons are high ranking officers in the Thai military.  He has meditated for as long as 15 days and nights.  His reputation is also for knowing everything ... knowing the future, telling fortunes, as well as being a great judge of character.  These beliefs of the laypeople are strong and very important in Isan culture.

We arrived at Wat Phon Nong during a light rain shower that continued on and off during our entire stay.  I went up to the sheltered portico were some laypeople were seated on the tile floor in front of Pakoo Pawahna Vilotwavi.  The others of our group stayed at some little huts alongside of the road, busy assembling the offerings to be made.

After about 20 minutes, I was joined by the others lead by Duang carrying a completed offering.  The offering was a large sculpted saffron colored candle, about 9 inches in diameter and roughly 4 feet long, mounted inside of a large pottery pot painted like a strawberry.  The women had assembled components of their pahn sii kwan around and along the candle to be a large Naga (serpent) topped off with three heads with interwoven red, white and blue ribbons.  Red, white and blue are the colors of the Thai national flag. Yellow chrysanthemums, pumalai made from chrysanthemums, and ribbons created out of Thai currency completed the candle offering.  The other people of our group carried the other candle offering as well as the smaller pahn offerings and placed them before the esteemed Monk.

After receiving a blessing from the Monk, time was spent in small talk.  I asked several questions to get a better understanding of what I was observing.  One of the Monks then took me on a private tour of the facility which I greatly appreciated.

With another four hours of driving awaiting us before we were once again home, we soon bid our farewell to the Monks and hit the road once again. The weather had not been great but we had had a great day.  Duang and her friends were quite satisfied and pleased with their offerings to an important Monk.  I was pleased to experience yet another unique aspect of Isaan culture and life.

We will return to the area some day when the weather is more conducive to outdoor exploration.

Passing On

Pahn Sii Kwan

"Passing on" - this blog entry is not another entry regarding the funeral rituals of the Lao Loum people who inhabit the Northeast Thailand.  This blog entry has nothing to do with someone's death. rather it is about keeping a culture and a handicraft alive.  They are kept alive by passing on the knowledge and training others to develop the skills required to maintain the traditions.

Here in Isaan, ornate centerpieces created out of banana leaves, chrysanthemums, and jasmine buds are used during many significant events celebrated with rituals based upon Buddhist, Hindu, and Animist religions.   The centerpieces, called Pahn, Pahn Sii Kwan or Pahn Baisii, can be seen at funerals, 100 Day Parties, weddings, ordinations, birthdays, baii sii rituals, and special Buddhist days.

I have seen pahn being created many times and consider them to be one of the hallmarks of life here in Isaan and in Lao.  The making of pahn, like many things here, is a community endeavor.   Prior to the reason for celebration, women, typically older women, will gather to make the pahn.  In addition to making the pahn, the women spend their time eating, drinking, and most of all ... socializing.  Some of the women chew betelnut, a pastime similar to chewing tobacco even down to spitting out copious amounts of darkly colored saliva.

I had mention some time ago to Duang that it would be nice if she learned how to make pahn.  Duang is clever as well as artistic so learning to make pahn seemed natural to me for her.  There was also another contributing factor for her.  Since pahn are used as offerings in religious rituals, merit is earned by their creators.  Duang agreed and said that she wanted to learn how.  She was willing and we only had to wait for a way.

Tearing Banana Leaves to Use for Pahns

For the past two years, Duang has been going to the local market and purchasing pahn for the shrine in our home.  She has also ordered special pahn to take to rituals in her home village of Thasang Village.  Over the time she developed a friendship with the vendor.  Last week through the vendor, Duang learned of the special ritual to cast the Naga at the local rustic Wat.  After our visit for the casting of the Naga, the woman offered to start teaching Duang how to make pahn.

On Sunday, we drove back to the local rustic Wat near our home for Duang to start her training.  I went along to take photographs specifically to work on using speedlights to control the lighting for photographs.

I had not properly prepared to take photographs.  I had not checked on the numerous AA batteries that I would be using to power the speedlight and two radio transmitters to trigger the speedlight.  A total of 8 batteries are necessary for the technique that I planned on using.  After the first few shots, the flash no longer worked either due to its depleted batteries, depleted batteries in the radio receiver attached to the flash or depleted batteries in the radio receiver on top of my camera - or so I thought.  I had not brought my battery tester so troubleshooting was a hit or miss affair - with many misses.  Despite my shaking, reinstallation of batteries and swapping out of batteries along with several "words of encouragement" from me, the flash did not operate consistently or reliably.  It was then that the Abbott who was casting Naga parts just outside of the room where the lessons and photography were going on got involved.  He told Duang that she and her friend needed to make some offerings and say some prayers to the spirits.  The spirits were upset and did not want photographs.

Apparently earlier, a television crew had arrived at the site to make a film.  They were unable to get their equipment to work.  Apparently the spirits were not pleased and would not allow the filming.

Duang told me to wait.  She and her friend moved over to the corner of  the room that contained a shrine.  Together they made an offering of a pahn and said their prayers, Duang beseeching the spirits to allow me to photograph and not to make me angry.

Upon completion of their worship, my flash began to function properly, consistently, and reliably.  Duang is certain that the spirits had relented and allowed me to continue.  Personally I suspect that I had resolved the issue by using my third radio transmitter and scavenging four batteries from my spare speedlight.  In my experiences and travels around this world I have found that man has a need to explain and understand the events that occur about them.  Duang has solace in her faith and I have comfort in my trust of science - different solutions from different perspectives but solutions that satisfy a common need.

With the technical issues resolved, the lesson began.  The commitment and supportive teacher showed her eager student how to fold, bend, staple pieces of banana leaves and jasmine buds to form the components that will stapled and pinned with sewing pins to create simple pahn.

The women kept busy with their craft while I was occupied with taking photographs.  Their efforts and my efforts were periodically interrupted by my need to share with them the results of photograph efforts. It was a very relaxed atmosphere with plenty of conversation and laughter.  Duang and her friend often laughing at my efforts to take photos from different perspectives such as laying on the floor.  I made several quips about Duang's efforts ... when her friend praised her pahn, I remarked that Duang was good but slow!  Truthfully, Duang had done very well.  Her instructor had gone to school for one year to learn the handicraft and has spent 6 years supporting herself, her mother, and her daughter making pahn to sell at the local market so making speed comparisons was unfair.

I was impressed with the patience of Duang's instructor.  She is the type of teacher that we all wish that we have had.  She watched over Duang's efforts without interfering with Duang's learning process.  She was extremely supportive and encouraging.

Duang concentrated on making the simple pahn while her friend moved on to the more complicated components for intricate pahn.

After three hours of intense learning and work, we left.  Duang said that learning to make pahn was "same same" as learning English ... "think think too much, my head hurt"  We shared a good laugh and returned satisfied and content.  Duang enjoyed her lesson and will return tomorrow for more instruction.

I was pleased to see that Duang will be able to maintain a tradition so closely related to her culture.  Like I often find and appreciate in photography there are people who are willing and capable of passing on their knowledge.  Our world is a better place due to their efforts.  Their students are the legacy and testimony of their teachers.

Alms - Not A Simple Matter

A Woman Drops Sticky Rice Into Monk's Bowl

Many things in life are not as simple as they first appear and there are times when things are not exactly as we originally perceived them to be.

Our perceptions of reality are heavily influenced by our personal experiences and our cultural bias.  As long as we remain within our familiar boundaries and culture, there is usually not a big problem or an issue.  However when we are exposed to different cultures, misinterpretations and misconceptions can create problems or even conflict.  Seeing two men holding hands as they walked after perhaps kissing each other on the cheek in Groton, Connecticut would most be perceived as two homosexuals making a scene however in many other cultures such behavior would be merely interpreted as two friends walking and greeting each other like every one does without any sexual connotations.  It is simply a matter of personal experience and cultural bias heavily influencing one's processing of an observation.  The facts are the same but our sense of reality can vary greatly.

Hopefully as we gain more education, more experience, and are exposed to more cultures, we become more aware of how reality can not necessarily be what we first were tempted to believe. This will provide greater opportunities for understanding and reduce conflicts by allowing us to question and further investigate what we perceive.

Living here in Isaan, there are plenty of situations that easily lend themselves to misinterpretation.

One of the rituals that is often is misinterpreted by Westerners is the morning alms walk by Buddhist Monks and the giving of food to Monks.

People may believe that the Monks are begging for food.

People may think that the Monks are rude by not thanking people for the food.

People may thinking that the people have pity on the Monks.

Buddha said that there were four things necessary in life.  They were clothing, food, shelter, and medicine.

Buddha suggested that the Monks receive their food for their single meal of the day from the morning alms walk.  Depending upon daily alms reminds the Monks as well as the lay people of their dependence upon each other.  It also prevents the Monks from becoming too isolated  from the lay community.

During the alms walk or making themselves available for alms, as in the case of forest Monks, the Monks are not begging for food.  They are not seeking anything.  They are making themselves available to receive  whatever alms the lay people want to give.

Bhikkhus (ordained male Monks) have many rules that they must follow.  One set of the rules, 75 related to daily conduct are contained in the Sekhiya Training Guidelines.  Some of the Sekhiya rules regarding alms food are:

     "I will receive alms food appreciatively"  The alms bowl is to be held on the arm and in front with a  respectful and appreciative attitude.  Food can not be accepted with a look of disgust.

     "When receiving alms food, I will focus my attention on the bowl"  This is why the Monk does not look at the person offering the food when accepting the food.  He is concentrating on properly receiving the offering.

     "I will not receive more than one ration of curry for every three rations of rice" This rule helps to prevent bhikkhus from becoming too fond of fancy foods and reminds them of their simple life.

     "I will eat a ration of one part of curry to three parts of rice"  A Monk (bhikkhu) has to prepare  each mouthful by mixing curry and rice in the proper proportions.

    "I will accept food in proportion to the bowl, without exceeding its inner rim"  This rule prevents food from falling on the ground and being wasted.

     "Eat alms food attentively"  When eating the Monk is to keep his attention on the bowl or plate.  He  must not look around but keep his gaze attentively on the contents of his bowl or plate

     "Not eat by placing large morsels in the mouth"  A mouthful can not be larger than a peacock's egg.

     "Eat the food one after the other, without rejecting any."  A Monk must eat or serve himself just the way the food portions present themselves.  He can not start in the middle.  He starts from the side closest to him and continues taking food from that side without starting a new side.

There are a few other rules related to Monks eating which I have not included in this blog.  The rules that I have shared give a good indication that the matter of eating is no simple matter for Monks.

There are also rules for offering food to bhikkhus by lay people.

There are two main considerations when offering food to Monks.

The first major consideration is that a Monk can not eat anything that is not offered to them.  They are only allowed to take water and tooth cleaning sticks that are not given to them.

The rules for properly offering alms, food or medicine, to bhikkhus are:

     It must be given by means of the body (offered by the hand) or by something attached to the    body (examples - a spoon, a tray, a plate) or by throwing ( example - dropping a lump of sticky        rice into the Monk's bowl)

     It must be given so that the donor and the Monk are within arms reach (approximately 1.25 meters, 4 feet) of each other.

     It must be received by means of the body (received in the Monk's hand) or by something attached to the Monk's body (examples - Monk's alms bowl, Monk's receiving cloth).

     The offered food can not be so heavy that an average man can not lift it.  Here in Isaan it is acceptable to slid the food along the floor to the Monk's hands.

     The donor has to actually first move the food or food tray towards the Monk before the Monk can accept it.  It is very important that the fact that the food is being offered rather than asked for be clearly established.

Although it is not a rule, here in Isaan it is traditional that the donor make a gesture of respect when making the offering.

Another tradition here, is that the donor must be barefoot to properly make offerings to the Monks.  This is not a consideration when making the offerings inside of a building since you remove your shoes before entering.  However if you go outside along a road or sidewalk where Monks pass by on their morning alms walk, you need to remember to first remove your shoes or, more likely, your flip flops.

Man Makes Gesture of respect Before Offering Sticky Rice to Monk

The donors of the alms earn merit by offering without thinking of the benefits to themselves or by having pity on the Monks.  Merit is earned through the goodness of the act rather than the expected consequences or motivations of the act.

Woman Tosses Lump of Sticky Rice Into Monk's Bowl

The second major consideration for offering food to a Monk, actually a major consideration for anything involving a Monk, is that a Monk can not touch or be touched by a female.  Great care must be taken to eliminate the possibility of a monk touching a woman.  Often men will act as an intermediary in the transfer of objects between a woman and a Monk.  Another prevention is the use of a cloth.  The Monk will place a cloth on the floor.  The woman will place the object on the cloth and the Monk will pull the cloth to him to remove the object.  The process is reversed when the Monk gives something to a woman.  The last solution is to drop things into the hand or container held by the Monk or more likely into the hand of the woman.

Bhikkhus can only eat from dawn to noon. The conservative school of Theravada Buddhism in Thailand, Dhammayuttika Nikaya requires Bhikkhus to have only one meal a day between dawn and noon whereas the more liberal school, Maha Nikaya, allows its bhikkhus to have two meals between dawn and noon.

Monks are not allowed to store foods for another day.  This rule reinforces the concept of the dependence of the bhikkhus and lay people upon each other, supports the mendicant ideal of monastic living, and prevents Monks from becoming attached to their favorite tastes.

Not being able to store food creates a situation.  Monks can not deny people the opportunity to make merit so quite often, actually every time that I have been in attendance, there is a surplus of food, food that Monks can not keep for another day be it rainy or sunny.  There are two solutions to this situation.

Monks Giving Young Boy Surplus Rice

The first solution is for the Monks to give away extra food that they are offered on their morning alms walk.  In Luang Prabang, Lao People's Democratic Republic, tourists participate in the Tak Bart ritual, each of them placing a hand full of cooked sticky rice in the bowl of each Monk as they walk along one of the main streets in the city.  Since the street is lined with tourists positioned shoulder to shoulder, the Monk's bowl is quickly filled.  To allow other tourists and residents, further along the route, to participate and make merit. periodically the Monks will remove some of the rice from their bowl and give it to poor children along the route or the poor children who follow along with them.

The second solution takes place in the Wats of villages and cities where people bring food offerings to the Monks. Plates of fruits, fish, curries, and other items along with the ubiquitous cooked sticky rice are offered to the Monks.  The Monks take portions and either place them in their bowl or on their plates.  What is not taken by the Monks is removed from the raised area, where they are seated on the floor, and placed on the floor where the lay people are sitting on the floor.

Lay People, Women, Having Community Morning Meal

Once the Monks have started to eat, the lay people have a community meal of the surplus food.  It is a very friendly event where everyone is invited and encouraged to participate whether they are Buddhists or not.  Typically the men and women sit in separate groups if not areas to eat - just as they do during merit making rituals.  If I am not walking or crawling around taking photos, I sit with Duang along with the other women.  Either because I am a foreigner or the Lao Loum people are so tolerant no one has ever made and issue of it.  I do it because Duang is able to explain things to me as well as to translate for me.  I have always been made to feel welcomed and comfortable at these gatherings.

Lay People, Men, Having Community Morning Meal

The lay people do more than eat at these morning gatherings.  They are also gossiping about all kinds of subjects and people.  There is a great deal of noise and considerable laughing as well as joking.  It is obvious that the community and family bonds are being strengthened during these Buddhist pot luck meals.  here in Isaan, family and community bonds are quite often one and the same.  The villages are often very small and comprised of a single extended family.  I estimate that 80% of Tahsang Village is comprised of Duang's relatives.

Besides the strengthening of community and family bonds, the sharing of surplus food with the Monks provides a vital service - it feeds the poor.  You do not have to offer food or make any offerings to the Monks to participate in the community meal.  When she was a young mother, Duangchan was very poor. She and her two young children depended upon these communal meals for nourishment.

After the lay people have completed eating, any food that is left over is placed in plastic bags for people to take home with them.

What I have written about in this blog is true.  It is the way that things are supposed to be.  It may not necessarily be the way that things always are.  There is a popular acronym here in Thailand "TIT" - This Is Thailand.  It is used to explain what often is not easily explained or what may be difficult to accept.  It is our version of "It is what it is".  Well there probably should be a similar acronym "TIB" - This Is Buddhism.

Due to the tolerance of Buddhism and the melding of Buddhism into previous existing religions in a particular area or culture, there are often variations and diversity in specific practices of what is referred to as "Buddhism".  I am certain that some readers will have different specific experiences with alms giving as well as alms food.  That is not to say that they are wrong or that I am wrong.  It is just a different experience in a very diverse world.

What I have written is what I have experienced, researched and found to agree with what I have observed, and have confirmed with my ethnic Lao wife. This is one perspective on a culture with many perspectives - which, to me, makes it all that more interesting, fascinating, and stimulating.

Happy Father's Day - In Thailand

A Father Accepts Offerings From His Children and Nieces

 Today, 5 December, is a holiday in Thailand.  Today is King Bhumibol Adulyadej's 85th birthday.  As King he is considered to be and revered as father to the Thai people. As such, his birthday is also celebrated as "Father's Day" just as Queen's birthday is also considered to be "Mother's Day"

Today throughout Thailand, children paid respect to their father and made offerings to him in small private rituals.  In Bangkok there were tens of thousands of people witnessing the "Trooping of the Colours" where the military pledged their allegiance to the King and wish him a Happy Birthday.

We drove out to Tahsang Village in the late morning for Duang to pay respects to her father.  Duang is a very loving and forgiving daughter.  We stopped at the market in Kumphawapi to buy some things to give Duang's father and two uncles.  After buying some boxes of milk, bananas ($0.15 a pound), and special floral arrangements called "pumahlai"

Pumahlai - Fresh Floral Arrangements

Duang and her sister knelt before their father who was seated above them, bowed their heads almost to the ground once and offered him a pumahlai and some cash on a plate.  As they made the offering to their father they said something along the lines of "Father, you have taken care of us and you have taken care of Momma for a long time, we wish that you live for a long time.  We wish that Buddha take care of you"  As he accepted the offerings, he said something along the lines of "You are good daughter.  The money that you gave me will come back and more to you. You have good husband.  He loves you very much.  Good luck to you.  Buddha take care of you long time." After the ritual, he was given some boxed milk and a bag of bananas.

Duang and Her Sister Make Offering to Their Father



Duang, her sister, and I then made a short walk through Tahsang Village to pay respects to one of their uncles.  Once again they offered cash, a pumahlai, and boxed milk to him in a ritual similar to the one for their father.





Offerings to An Uncle On Father's Day

After a short visit, we walked across the village to another uncle's home.  Apparently, at least for Duang and her sister, Father's Day is not just limited to your biological father but to all senior males of the family.  I know that Duang has many more than two uncles so I asked her about the others.  She replied that they lived too far away (i.e. too far to walk) and it would cost too much money.  OK - good enough reasons for me.

This uncle had his daughter and son visiting along with his young grandson.  The ritual was repeated once again.

A Father Accepts Offerings

Son, Daughters and Niece Make An Offering

After finishing paying our respects to the elderly men, we headed back to our home but not before taking some more photos but that will be another blog entry.

Today I read on the Internet that Thailand was selected as one of the best places for Americans to retire. Besides the low cost of living here, respect for the elderly was listed as an advantage. Both are real advantages here.

I hope that not too many people decide to act upon the Internet poll.  I enjoy and I am happy staying here. The last thing that I would wish to see would be for Thailand to be over run by people trying to make Thailand like the country they just left.  When people point out in negative intonations how Thailand is not like the USA, I point out that if I wanted to live in a country like the USA, I would return to America.  In my opinion, different isn't necessarily bad.  I support multiculturalism in the world.  I would not want to live in a world where culture or even governments are homogenized - one world culture, one worl government.  I support choices where I am free to be me and, perhaps more importantly, others are free to be them.

Today, I was pleased to witness Father's day in December, Father's Day in Thailand.